Good Company


 

THE FREE DAIST

 

Volume 2, Numbers 3 & 4

“Celebrate My Good Company”

 

 

A Talk Given by Sri Da Avabhasa

May 3, 1991

 

(1) CHARLES SEAGE: Sri Gurudev, thank You very much for
this Darshan occasion. I see Your Beauty, the Beauty and
“Brightness” of Your Form, the Power and Strength, Love and
Compassion. It is a wonderful Gift to me and all of us.

 

 

(2) Sri Gurudev, during these last couple of years I have
felt my relationship to You. But I have also seen reflected
to me and to the entire gathering of Your devotees our lack
of right relationship to You. We are tending to be more
involved in the “religion business” than in the direct
relationship to You. And I myself do not want to see Your
Work fail. I want it to succeed. But there is obviously
something in myself and in all of us as a gathering that is
missing. I notice just through my observation of the Kanyas
over these last five years something that they did in
response to You five years ago that made a big difference,
and it seems to be something that we have not been able to
completely understand or establish.

 

 

(3) Until we establish this right relationship to You, I
know we cannot do anything else properly. I know a lot of us
sometimes feel on certain days that there is absolutely no
problem, but a lot of the time we feel stuck. It does not
seem possible after seeing Your Beautiful Form, but there is
something we are not doing in relationship to You.

 

 

(4) SRI DA AVABHASA: There are a lot of things that you
are doing that you should not be doing. It is not that there
is something that the Kanyas have begun to do that they were
not doing before. They have stopped doing a lot of things
they were doing before. You all have not stopped doing those
things. You are still doing the old thing and wanting to
play “religion” at the same time. It does not work. That is
what the Kanyas were doing until five years ago. Real
religious life involves a conversion of life, a change of
life, devotion to a different purpose. You all remain
ego-bound and devoted to your egoic purposes, your
conventional purposes, purposes that have nothing to do with
Perfectly self-transcending God-Realization, purposes that
are not God-Realizing.

 

 

(5) I have Given you a complete life of practice, every
detail Given to you, and all built upon a fundamental
practice that is the great esoteric Secret. But ordinary
people make this Great Secret into an exoteric matter.
Devotion to the Realizer in His bodily (human) Form is not
an exoteric practice. It is an esoteric Secret. It is the
Secret and the Process that makes Perfectly
self-transcending God-Realization possible.

 

 

(6) The Kanyas live their devotion in direct relationship
to Me. They remain accountable to Me. They conform
themselves to My Instruction. They did not come to Me for
mere ideas. They came for Perfectly self-transcending God
Realization. They came to be Instructed, not merely to have
discussions with Me, to talk it over and do what they like.
And at some point, they made the choice to stop doing what
they were doing before, to stop being fools, to stop
“guruing” themselves, to stop devoting themselves to worldly
purposes. It is not that they have become perfect in some
conventional sense. They were converted in their
disposition, and their practice changed.

 

 

(7) When you observe their sign and feel that there is
something unique about it, it is because of these things.
There are things you must stop doing, there is a real
practice based on My precise Instruction that you must do,
and you must live the life of Guru-devotion, direct devotion
to Me, moment by moment. If you understand these three basic
admonitions, then measure yourself against them. Have you
abandoned your old ways? Do you accept My Instruction, and
do you practice it in detail? Do you live your life as
devotion to Me directly? Moment by moment? This is the
measure, you see.

 

 

(8) You all like to fantasize great religious results,
fantasize that you are a Realizer in the Ultimate sense. The
fact of the matter is, you must understand yourself and
transcend yourself. You must do sadhana. There are no two
ways about it. There is no way to bypass this sadhana. There
is a way to make it most direct, but you cannot bypass
it.

 

 

(9) The ego wants to be its own “guru”. The conventional
political ideal of this epoch is that everybody is supposed
to be an independent, idealized center of existence. You are
supposed to project various goals and fulfill yourself. You
get a handbook and go and do it for yourself. There is no
culture of respect, no real process in the Ultimate
sense.

 

 

(10) Look at the world. Look at how the world has changed
in the past twenty years. And yet everybody is gleefully,
blithely, in a self-absorbed, or egoically “self-possessed”,
manner, pursuing the same nonsensical philosophy. Mankind
has been projecting an attitude on the world. It has
neglected reality-ordinary, practical reality and Ultimate
Reality. And during this time of fantasizing and
self-indulgence, while those realities were being neglected,
great difficulties have been created for the whole
world.

 

 

(11) You are insane with your own mind. The entire world
is mad with mind. Sadhana is about transcendence of mind,
transcendence of the ego, of self-contraction. Sadhana is
not about embracing concepts, idealizing mind, pursuing
karmic perfection, karmic fulfillment. Sadhana is about the
transcendence of the mind itself and altogether. Sadhana is
about the Realization of That Which is Prior to mind, within
Which mind appears to be arising, and, therefore, within
Which everything apparent is apparently arising. Measure
yourself against this. What do you do from moment to moment?
Do you surrender the mind? Do you submit the mind to its
Source? Do you practice mind-transcending devotion to Me? Or
are you indulging in your mind from moment to moment,
letting yourself be controlled by it, indulging in
fantasies, distractions, memories, and possibilities?

 

 

(12) God-Realization is not a fantasy. It is not a
“maybe”-except from the point of view of a certain state of
mind. To do sadhana, you must stop taking that mind
seriously and submit it to its Source, Realize That in Which
it is arising. Such sadhana becomes more and more profound.
Its primal Secret is Guru-devotion, Ishta-Guru-Bhakti Yoga.
Self-surrendering, self-forgetting, and self-transcending
feeling-Contemplation of My bodily (human) Form is the most
direct opportunity for ego-transcendence, transcendence of
self-contraction, transcendence of mind, moment to moment.
It is not merely something to be done in a formal meditative
hour or two. Yes, it is done then, but, more than that, it
is the Way of life.

 

 

(13) To one who so practices, Gifts of Grace are
Given.

 

 

(14) You, however, have been occupied with yourselves and
not with Me. You send Me your problems. You do not send Me
your devotion. And you do not handle your own business. You
expect Me to handle your business. You have wasted your own
Gurus House. You are mad with mind. You have been indulging
in mind, indulging in your egoic selves, presuming religious
fantasies and ordinary human fantasies-pretending, seeming,
destroying.

 

 

(15) You say that on some days it seems all right and on
other days it does not. Yet there has not been one day in
all these five years when you have done it right-not one
day. If you feel content on some days, it has something to
do with your own private, local state, not with the Great
Process. You have utterly neglected this Great Process and
mocked My Company.

 

 

(16) The things I am pointing out to you seem to Me to be
very obvious. It is not that I have not Told you this
before. It is not that this Instruction is not on record.
You may not have much of My Wisdom-Teaching in print for
your study, but you have some. I think you have been
worshipping a golden calf down here.

 

 

(17) Many people came here on retreat during the past
three years. They were grateful, and they made all kinds of
promises. But look at the state of this gathering. What did
they go home to do? Even when they were here, they indulged
themselves. They may have felt something of My Spiritual
Influence, but that does not mean they were Enlightened by
It, or even evolved or advanced by It.

 

 

(18) That is why I have continued to remind people who
come here on retreat that you are in the listening phase of
the Way of the Heart. Therefore, you must surrender your
separate and separative self, observe your separate and
separative self, discipline your separate and separative
self, and then observe your separate and separative self
more. Practice self-surrendering and self-forgetting
feeling-Contemplation of Me. Practice this counter-egoic
sadhana until you understand your separate and separative
self most fundamentally and you have realized that unique
capability I call “hearing”, which is the unique capability
to directly transcend the self-contraction. Only then have
you begun to make even some possible right use of My
Spiritual Transmission.

 

 

(19) Until then, you may feel My Spiritual (and Always
Blessing) Presence. Given the opportunity to come into My
physical Company, or to be around some Place I have Blessed,
or to be among the people who have been around Me all these
years, where there is some residue of Blessing, you may have
some experience of My Spirit-Presence. And many have come to
Me on retreat looking to indulge in My physical Company for
the sake of such experience. But until hearing is true of
you, your experience of My Spiritual (and Always Blessing)
Presence is not significant.

 

 

(20) At most it may inspire you to feel there is
Something Greater than this meat-body destiny, but why that
should still be a fundamental doubt in you is a wonder,
because even as a beginner in the Way of the Heart you are
supposed to be responding to Me and doing sadhana in My
Company. You are already supposed to be committed to
Perfectly self-transcending God-Realization, not
entertaining stupid doubts stimulated by your reading of
confused books and being casual in your mind.

 

 

(21) Without most fundamental self-understanding, or the
capability to directly transcend the self-contraction,
experiences of My Spiritual (and Always Blessing) Presence
are of no great import, no great use. You will use them as
your mind determines. You will do what you want with them.
You will do what your tendencies determine. You will use up
My Spiritual Influence by indulging yourself one way or
another through your egoic effort.

 

 

(22) It seems that this is why, after three years of
retreats in My physical Company, this gathering of My
devotees is in such an unfortunate state at the moment. You
who came on retreat did not really use My Company. You might
have had experiences of My Spirit-Presence, you might have
been grateful to be here, but you did not go from here and
do differently. You did not do the sadhana I Called you to
do. You did not fulfill My Instruction, the particular
Instruction that belongs to your stage of practice. You
preferred fantasy. You preferred to come here and fantasize,
and then to leave here and fantasize, form your doubts again
and indulge in your egoic self, instead of living the unique
discipline that is the relationship to Me.

 

 

(23) It is absolutely essential that you do the sadhana I
have Given you to do, the sadhana that belongs to your
moment of practice, your developmental stage of practice and
your stage of life in My Company. All that I have Given you
is “radical” practice. The Way of the Heart is always a
“radical”, or most direct, practice, always about
ego-transcendence in the moment. That is the sadhana in
every moment. No matter what the form of your practice, no
matter what your developmental stage of practice, there is
always self-transcendence in the moment.

 

 

(24) Even so, you should, even from the beginning, always
“consider” My Arguments relative to the “Perfect Practice”
of the Way of the Heart, which is the practice for which the
early developmental stages prepare you, and the practice for
which you should become prepared as quickly as possible.

 

 

(25) But you all seem to have decided to make a way of
life out of student-novice and student-beginner practice.
You have created a nominal version of the Way of the Heart,
therefore. You have created a kind of “religion-business”
alternative to the Way of the Heart. Practice as a
student-novice and then as a student-beginner is just a
period in which to establish the foundation discipline. You
all have apparently decided to make the foundation
discipline into a lifetime occupation, something that could
take decades to do. This strategy is total nonsense. It is
stupid, adolescent resistance to discipline.

 

 

(26) The disciplines of student-beginner practice are not
extraordinary. They are simple, life-positive, healthful.
Whats the big deal? Anybody on Earth who is being religious
does something like them. What is your excuse? You are just
indulging in your double-mindedness, your infantile and
adolescent mind, your vagary, self-contraction in the form
of self-generated doubt, the mood of the ego in its mind.
Instead of living your life on the basis of a clear
commitment to Divine Self-Realization, you wonder about it
all the time. Depending on the state of your digestion or
your hormones or your sex life, or whatever you are
preoccupied with in the moment, you are saying “yes” or “no”
to the Way of the Heart.

 

 

(27) That is not sadhana, at all. That is the ordinary
life. You are indulging in it blithely because you are
possessed by worldly opinions and false views, and you do
not know their results. The knowledge of the results of
these things has been withheld from you, and you continue to
be barred from it by the conventional mind and the pressures
of worldly life. You imagine you can live an egoically
self-possessed life and indulge in its tendencies perhaps
without any grave consequences, either in life or after
death.

 

 

(28) This is the opinion of an idiot. Sooner or later you
begin to doubt that opinion, but by then it may be so late
in your life, and you may be so low in energy, that you may
feel there is nothing you can do about it anymore, and you
may even talk yourself into that point of view. But you can
always do it. You can always do this sadhana in My Company.
And this sadhana is about the transcendence of mind,
self-contraction, karmic destiny, transcendence of the
mechanism that makes conditional destiny.

 

 

(29) At the beginning you are basically dealing with the
results of living as an ego, living in the self-contracted
mind. Ultimately, in the ultimate development of the Way of
the Heart, you are truly dealing with the essence of the
mechanism itself. At the beginning, however, you are dealing
with the results. The beginning of the process is basically
a purification. In the beginning you clean it, and in the
end you kill it, or transcend it utterly.

 

 

(30) As a beginner, you may fantasize that somehow or
other you are ready for the ultimate process of the Way of
the Heart and perhaps even already involved in it. This is
just egoic fantasy. You must simply take up the fundamental
disciplines and practice them seriously, according to My
precise Instructions. You must endure the process of
purification and observe your egoic self more and more,
until the process becomes most fundamental
self-understanding and the capability to directly transcend
self-contraction. Then the process becomes more profound,
and My Spiritual Transmission is of real use to you. Soon
thereafter, hopefully, you become capable of the “Perfect
Practice”.

 

 

(31) But now you are all living in this blithe
dramatization of the last many years and acting as if
purification is not necessary, as if you are just supposed
to have a robust attitude toward life, or so you think, as
if you are here to indulge in ordinary life, to fulfill it,
perfect it, and use it, to live the worldly good life. How
many people on this Earth are still living the worldly good
life anyway? Have you listened to the news lately? The good
life is becoming rather scarce, but still you have been
living as if it were your purpose.

 

 

(32) You know that in general, as a gathering, you all
have been living a kind of discipline, living more
conservatively, more “straight”, so to speak, than worldly
people. But that does not make what you are doing purifying,
it does not make it sadhana, nor does it make it devotion to
Me. It has not been that, in fact. You have agreed to
observe self-discipline relative to certain aspects of your
functional life, but you have also found ways even to
intensify your self-indulgence, your egoity, in other
aspects of your life.

 

 

(33) Look at all the people who are still so-called
adapting student-beginners or fully established adapting
student-beginners, after years and years, some of them after
almost twenty years. They are still proposing to take more
time to become demonstrating student-beginners or prepared
student-beginners. How many different slices of
student-beginner are there now-including the student-novice
stage? You all have insisted so much on making the
student-beginner stage a way of life that even it is filled
with stages.

 

 

(34) Such reluctant people simply want to indulge in
doubt and apparently very self-fulfilling, actually very
self-exhausting, habits of living, mediocrity altogether.
They want a little religion to take the edge off stress, but
they do not want great discipline or concentration. Some
among you appear to dramatize this weak intention more than
others, but basically the entire gathering has failed to
demonstrate practice of the Way of the Heart even in its
most fundamental aspects.

 

 

(35) To transcend this weakness is your business. It must
become important to you. As for the Means of your
Realization, I have Given you every Instruction. Wanting to
do it is your part of it.

 

 

(36) There appears to be something about the practice,
something very specific about the practice as a moment to
moment discipline, that you do not understand or that you
are resisting. I receive reports about you all the time. I
am aware of you all in those brief moments of contact with
those of you who are here. Do you think I do not know what
you are doing?

 

 

(37) Some weeks ago a number of you applied to be members
of the Lay Renunciate Order. You made application to Me. The
people who made these applications actually thought they
qualified for the Lay Renunciate Order. I had told them the
requirements very specifically, but they thought they
could-by selling it, huffing and puffing, seeming really
hard, and using all the right language-somehow convince Me
they are practitioners of such maturity. Their very gesture
of submitting applications to Me in that form was itself a
sign of the unreality of the devotional relationship to Me.
They are all the devotees of another “guru”-Narcissus-Ji
Maharaj! [Laughter.]

 

 

(38) After they tried that one out, they decided they
would re-apply, this time for the Lay Congregationist Order.
They tried to sell it to Me in the same way. But they had to
be refused again, for the same reason. I think they still
did not get the point.

 

 

(39) The notion that you are supposed to be independent,
that even relative to such great matters as the Spiritual
Process you are supposed to be your own “guru”, is a symptom
of the times, a characteristic of Westerners, and in some
special way a characteristic of most people on Earth at the
present time. It is a universal philosophy, a popular
doctrine. People think it is just obviously true. It is an
ideal, something presumed to be true without inspection.

 

 

(40) The religious process is about ego-transcendence.
The ego is no “guru”. The ego is mind. The ego is an
illusion. The ego is self-deluding. The ego is desire,
motion, conditional result. Sadhana is about transcending
the ego. Sadhana is about Perfectly self-transcending
God-Realization, the Realization of That Which is Obvious
when the ego is transcended. How can you do that? How can
you Realize That Which can be Realized only by transcendence
of the ego if you are already an ego?

 

 

(41) You cannot. Divine Self-Realization is Given as a
Gift. There is a unique relationship whereby this
Realization becomes possible. That relationship requires a
different way of life than the conventional ego-made one. It
requires a different orientation of life. It does not
necessarily require that you become a monastic, a monk or a
nun, but that does not mean you can live the ordinary life
and it will be God-Realizing. Not at all.

 

 

(42) In the Way of the Heart, you can live in the
ordinary world and continue the various ordinary aspects of
natural life, but you must re-orient everything. You must
transform your ordinary activities into Yoga, into devotion
to Me, into Ishta-Guru-Bhakti Yoga. You must transform all
your activities into counter-egoic, or ego-transcending,
activity.

 

 

(43) As My devotee you can continue to have your meals
and your intimates, but you must turn them into Yoga. If you
do not, you are simply dramatizing egoity and you will
inevitably realize egoic results. If you clearly understood
Me about this and responded to Me whole-heartedly, the
conversion of your ordinary activities into Yoga would be a
very straightforward matter for you. But you have been
struggling for years, and years, and years, as if changing
ordinary life into Yoga is a great and difficult thing to
do. It is not. It is very straightforward-to a person who is
committed to doing it, to a person who is committed to Me
and to the God-Realizing process through self-transcendence
in My Company. And it need not take much time at all.

 

 

(44) Some waste their time with double-mindedness and
resistance. They seem never to introduce detail into their
practice. They take forever, it seems, to establish the
disciplines. Others are not such dull types, but they are
more slippery, accomplished at seeming. Such individuals can
seem to be practicing the disciplines, even with some real
detail, and, when asked, they describe what seems to be a
life of Yogic exercise. But it is not sadhana. It is not
devotion to Me. It is not self-transcending. Such people are
“guruing” themselves. When you examine their practice, you
find that real devotion to Me is missing. And certain
critical details are also missing. There is usually much
delusion in them relative to their accomplishments. You must
measure your own practice against both these
possibilities.

 

 

(45) The more direct you are about your devotion to Me,
the less measuring there is to do. Whole-hearted devotion to
Me disciplines everything very simply. When devotion to Me
is not whole-hearted, when there is resistance and
withholding in one or another detail here and there, then
you are complicated and you must make all kinds of measures
of yourself, engage in all kinds of examinations of your
practice, to close the loopholes you have found and the
errors whereby you have bypassed My Instruction.

 

 

(46) SARAH SEAGE: Sri Gurudev, I am touched by Your
Compassion in coming here to be with us today. I want to ask
You about the Devotional Way of Insight and the Devotional
Way of Faith that You have Given us. As a child I grew up in
the Way of the Heart adapting to the Devotional Way of
Faith, because the practices you have Given children and
young people in the Way of the Heart are very much like the
Devotional Way of Faith, using Your principal Name “Da”, for
instance. When I began to integrate into the culture of
adults, and I began to experiment as a student-beginner with
the two Ways You have Given us, the Devotional Way of Faith
and the Devotional Way of Insight, I struggled to practice
the Devotional Way of Insight. At times in moments of
self-Enquiry, I would feel something release and I would
have free attention to continue to Contemplate You. But at
other times I would feel the tendency to be too much in my
mind when I asked the question “Avoiding relationship?”.
Perhaps this means I should not practice the Devotional Way
of Insight.

 

 

(47) SRI DA AVABHASA: What is your question?

 

 

(48) SARAH: When I use the self-Enquiry, “Avoiding
relationship?”, I feel as if I am just asking a question. I
know it is not a question to be answered, but I feel
frustrated with it as a practice, and I feel that perhaps I
should just go back to practicing the Devotional Way of
Faith.

 

 

(49) SRI DA AVABHASA: Maybe.

 

 

(50) SARAH: Your description in The Dawn Horse Testament
of the kind of person who should take up the Devotional Way
of Faith does not seem to fit me.

 

 

(51) SRI DA AVABHASA: What does not fit you? The lack of
faith? [Laughter.]

 

 

(52) SARAH: It is hard to confess that to You directly,
but that is the doubt that came up.

 

 

(53) SRI DA AVABHASA: You indulge in too much mind in the
Devotional Way of Faith, is that it?

 

 

(54) SARAH: Yes.

 

 

(55) SRI DA AVABHASA: You are too much in your mind in
either case. And what is that mind you are into all the
time?

 

 

(56) SARAH: The ego.

 

 

(57) SRI DA AVABHASA: Yes, but what is it? What kind of
an activity is it? What are the results of it?

 

 

(58) SARAH: Doubt, and more doubt.

 

 

(59) SRI DA AVABHASA: And what is doubt? What does it
feel like?

 

 

(60) SARAH: What does it feel like?

 

 

(61) SRI DA AVABHASA: Mm-hmm. You do not even know what
it feels like.

 

 

(62) SARAH: It doesnt feel like anything except a
problem.

 

 

(63) SRI DA AVABHASA: What is it as a sensation and as a
result? That is the self-contraction. That is the ego. That
is the avoidance of relationship. You are to Enquire in any
moment to help you to notice that and feel beyond it. If you
do not notice that you are pinching yourself, you just keep
on doing it. If you remember to notice it, then you take
your hand away.

 

 

(64) Self-Enquiry is just that-remembering to notice that
you are doing this contraction, and feeling beyond it. The
Devotional Way of Faith is the same-feeling beyond. It is
done in its own fashion-simply by feeling, simply by
Remembering Me. Instead of being contracted, you feel beyond
this knot. If you can directly feel beyond this knot in
feeling-Contemplation of Me, or if you can remember to
observe that it is a knot by Enquiring “Avoiding
relationship?”, you feel what is Prior to it. They are the
same practice.

 

 

(65) You are really saying that you are not doing the
practice in either form, because you are too busy indulging
in the self-contraction. But the practice is precisely for
transcending the self-contraction-to observe it in any
moment of its arising, and to relinquish, or feel beyond,
it. Do not worry about working on yourself. Here I Am.
Remember Me . Contemplate Me with feeling to the point of
surrendering your egoic self, forgetting your egoic
self.

 

 

(66) Give Me your attention instead of contracting upon
your separate and separative self, however you may be doing
that in any moment, and the knot falls away. It is not that
this practice is just a “hunky-dory” exercise. It is work,
sadhana, counter-egoic effort. The ego is a knot, a beast, a
machine-and a very clever one. It takes a very direct, very
simple, very clear, very straightforward approach to deal
with it. You cannot let yourself get very complicated about
it, or the practice will itself become a form of
self-contraction.

 

 

(67) The sadhana, in either the Devotional Way of Faith
or the Devotional Way of Insight, is a “radical” and most
direct way to feel beyond the self-contraction. If, in
engaging in any form of the “conscious process” (pondering
in any form, or self-Enquiry in particular, Sat-Guru-Naama
Japa, or Contemplating Me in the technically “simplest”
manner through My Principal Name, “Da”) you notice you are
too much in your mind-there is no such thing as being “too
much” in your mind, by the way, as if there were some
acceptable amount-in every such moment when you engage in
such practice and you notice this-and of course that is what
there is to notice-you must continue this exercise. You have
gone so far as to notice this [Sri Gurudev clenches His
fist] . Now you must go so far as to become this [He
opens His Hand and holds up His open Palm] .

 

 

(68) Self-Enquiry is not a matter of talking to yourself.
It is a matter of obliging yourself to notice the
self-contraction. Otherwise you will be wondering why you
feel bad, why you feel tight. When you notice this simple
action of self-contraction, you can feel beyond it. Enter
into the feeling of relatedness, through this
feeling-Contemplation of Me.

 

 

(69) It sounds like you do the exercise superficially,
sometimes at any rate, whether it is the Devotional Way of
Faith or the Devotional Way of Insight. No matter what the
form of the exercise, in the midst of it you indulge in your
own contraction, perhaps often in a rather mentalized
fashion.

 

 

(70) Relative to what you call doubt-people imagine that
doubt is doubt of something. They project doubt onto ideas
about God and all that amateurish conversation. But doubt
does not arise in relation to an object. Doubt does not
arise simply because there is something that you doubt.
Doubt is projected. Doubt is a mood of contraction.
Therefore, if you observe doubt itself, you can feel it is
just that. You can project doubt onto anything and make
anything into a question. But doubt does not originate in
relation to anything. It is just your own contraction, felt
and expressed mentally, but there is also the emotional
aspect of the same thing, and the physical. Doubt is
self-contraction.

 

 

(71) You have a knot over your solar plexus. You have the
emotional feeling of malaise or some other negative emotion,
and all kinds of thinking that doubts everything. This is
your chronic state. Is this good? It is your own activity
entirely. It is totally unnecessary. You are always free to
do the exact opposite. You are just habituated to the
self-contraction. Even at your age, with so little
experience, and basically living a totally protected life so
far, you are still doing it-even under the best of
circumstances.

 

 

(72) Circumstances have nothing to do with it. Practice
is what cuts through this bondage. You could lock yourself
in a room and choose to do nothing but meditate, and you
would not necessarily find yourself any more free of it
simply because you separated yourself from outward
distractions. The sadhana must be done. The sadhana can be
done under any circumstances, and it makes no difference
what the circumstances are-your state of mind will transform
them. Your state of mind and emotion is self-contracted,
negative, and it is that that you view to be the content of
everything.

 

 

(73) The Devotional Way of Insight-pondering,
self-Enquiry, and so forth-is not something from which
early-life practitioners of the Way of the Heart are barred.
In fact, I call third-stagers to “consider” these matters.
Therefore, you should have begun this “consideration” many
years ago. Whether or not that “consideration” becomes the
practice of self-Enquiry depends on your disposition. It is
obvious, however, that, in general, first-stagers and
second-stagers will not have developed the kind of
capabilities upon which self-Enquiry depends. Therefore,
there is not much point in introducing very young children
to it.

 

 

(74) You must engage in a real experiment relative to the
Devotional Way of Faith for beginners and the Devotional Way
of Insight. The Devotional Way of Faith for beginners
includes a range of practices from Invocation of Me via My
Principal Name, “Da”, to Sat-Guru-Naama Japa. The Devotional
Way of Insight for beginners includes the whole range of
pondering My Great Questions, the fundamental one being what
I call “self-Enquiry”. You should examine all these in a
very direct way. In either case, you must observe and
understand something about yourself. The impulse to practice
either one must be founded in the devotional response to Me,
and the practice you choose must yield observation and
understanding of yourself to some significant degree, so
that you are moved to Perfectly self-transcending
God-Realization.

 

 

(75) You indicated that in practicing self-Enquiry or
some other form of pondering, or Sat-Guru-Naama Japa, or
Name-Invocation of Me, you sometimes find yourself trapped
in thought, doubt-mind. That is the very thing to be
observed and then felt beyond. To notice it and feel beyond
it is what the exercise of self-Enquiry is about. Likewise
the various forms of the Devotional Way of Faith. The
characteristic orientation of each is somewhat different,
but fundamentally the process is the same.

 

 

(76) And it is not easy in every moment. In some moments
it seems to be extremely easy, and you wonder why you ever
struggled at all. In other moments, it seems to be-and
effectively in that moment perhaps is-absolutely impossible.
That does not mean the sadhana is impossible. The sadhana
remains necessary, even at those moments.

 

 

(77) You must make the counter-egoic effort, which
weakens the mechanism of self-contraction. In fact, the
moments of most difficulty, when the egoic self is most
resistive, when the mind is most intensely in its grip,
these are the moments when sadhana is most productive. Not
necessarily most productive in that moment, because it is a
struggle, but, relative to the total course, those are the
moments of greatest productivity, because you are dealing
with the mechanism for real.

 

 

(78) The moments when there seems to be no difficulty are
the moments when the mechanism has, for some reason or
another, relaxed. Such moments can even be somewhat
deluding. You can begin to imagine that this must be your
real state, and you should just be in that state all the
time. You become gleeful, pretending to openness and love at
all times, to sweetness and ideal personal qualities of all
kinds. You become a phony.

 

 

(79) You should become serious instead. Dealing with your
hormonally stressed mind, just out of teenage life, is not
easy. Because you are inexperienced and stressed with growth
energy and all the rest of it, naturally there are
difficulties. You have hardly begun to adapt to your adult
life, having been brought up in the queens chamber all your
life so far. Now you must become a woman and a real
practitioner of the Way of the Heart, with the
responsibilities of an adult.

 

 

(80) Therefore, when you notice this doubt-mind, Enquire
of it or simply feel Me. Work with it. Be strong, because
you are My devotee. You have My Sign to Inspire you. It can
be done. It must be done. All Grace will be Given to you.
But you must persist. You must devote your life to this
practice.

 

 

(81) BILL KRENZ: Sri Gurudev Da Avabhasa, I am very
grateful for Darshan of You today, and for the Help You have
Given to me and all Your devotees all these many years. By
Your Grace, whatever movement I have had in practice has
come from You.

 

 

(82) My question is that in the past I have often
confused You with the effects of Your Spiritual Transmission
and with the energies of the body-mind. I have been involved
with my own energies. I have deluded myself and “gurued”
myself. Especially with Your most recent Help relative to
this, I have noticed that these energies that often come out
as those movements and kriyas are actually a turning away
from Your Blessing Transmission. I have prayed for Your Help
in this. I have also started to feel something that seems to
be “Bright” and Attractive as You, that does not seem to
move.

 

 

(83) When I feel You in this way, there are no kriyas,
and I feel Your Attractiveness. But Your Darshan the other
day makes me wonder if there is also a form of Your Energy
that does not naturally move in kriyas, that is more of a
constant Presence, and if focusing on this form of Energy is
a turning away from You in delusion rather than
Contemplating You.

 

 

(84) SRI DA AVABHASA: There is no end to the number of
ways to fashion the self-contraction. The true devotee knows
that the only way to be free of illusion, or the deluding
power of the ego, is to be a true devotee, truly surrendered
to the Guru, letting the Guru be the Master of the sadhana,
letting the Guru Instruct. In the Western “everyman” frame
of mind, you think you are supposed to be cool and
independent, figure things out for yourself, and achieve all
the ends of life by self-effort. This is part of the worldly
doctrine, the politics of the time, which has nothing
whatsoever to do with true religion or Perfectly
self-transcending God-Realization, nothing whatsoever.

 

 

(85) Yesterday, I received a letter from someone among
the leadership of the Free Daist Communion, who reported he
had gone to a religious conference of some kind recently, I
suppose with representatives of various religious groups. It
sounded like he was at a meal-they always have meals at
these occasions, and speeches. He was at a table with a
young man who, I gathered, was a representative of the Hare
Krishna movement.

 

 

(86) The practitioner of the Way of the Heart naturally
had a conversation with the young man, who, he said, was a
special sign to him because he spoke very clearly in defense
of his practice. He quoted from the Bhagavad Gita to justify
it. He was not embarrassed to wear religious garb-I suppose
a robe, and probably a shaved head with a little tassel of
hair behind. He did not feel he had to be cool or refrain
from confessing and showing every sign of being a committed
practitioner of his tradition. The person who is supposed to
be My devotee was even surprised by this quality in someone
else. Imagine that! His response says something about the
quality of this gathering at the present time. You are all
afraid to be My devotees. It is unconventional. It is not
allowed somehow. The world does not immediately approve.
Therefore, you do not stand up for it. You do not really do
it. You are vague, egoically “self-possessed” and cool,
deluded, self-involved.

 

 

(87) All that being true of you, what can be authentic,
or what not deluding, in the course of your experience? It
all amounts to the same thing. You can have the entire range
of Spiritual and religious experiences-everything short, of
course, of Divine Self-Realization-and remain totally
egoically “self-possessed”. All the stages of life until the
seventh stage are all parts of the biography of the ego, as
I have Said. You find yourself sensitive to energies. Well,
probably it is also your interest to feel bodily
energy-sensation, sexual energy, and so on. It is just a
functional characteristic. It has nothing to do with
God-Realization.

 

 

(88) Energies moving in the body have nothing to do with
God-Realization in any ultimate sense. At the very most,
they are a secondary sign, a secondary effect of My
Spiritual Transmission. They can be a sign that some kind of
purification is going on, but that is the most one can say
positively about them. Otherwise, the mind makes use of this
energy, does what it will with it. For every person who
becomes aware of some kind of energy, there is a different
report of experience.

 

 

(89) You must make your practice right, true, and
authentic at its foundation. The Way of the Heart is about
Ishta-Guru-Bhakti Yoga. The way to authenticate your
practice is to truly practice this Yoga of devotion to Me,
to give up your fear of devotion to Me, your reluctance to
surrender to Me, your reluctance to be with Me, to Find Me,
to be devoted to Me, to say you are devoted to Me, to have
it be obvious that you are devoted to Me.

 

 

(90) There is a great deal of fakery going on in this
gathering, a great deal of fake devotion, a great deal of
religious professionalism. You must stop taking yourself
seriously. You must understand yourself sufficiently to be
willing to be My devotee. It is no struggle to become My
devotee.

 

 

(91) I practiced in relation to Spiritual Masters. I had
no trouble being their devotee. Reluctance to do so is an
absurdity. I could see them there before Me, worthy of My
devotion. The movement was spontaneous. All I could do
perhaps was resist it, but why should I do so? To not
practice such devotion, to not be serious, to not be
authentic in My practice did not occur to Me. I was not
interested in being a phony. My only interest or impulse was
Divine Self-Realization. I had no counter impulses, contrary
impulses, worldly impulses. My life was utterly, absolutely
devoted to this great purpose. And so you must be
devoted.

 

 

(92) The real questions about your practice at this
moment are all about what belongs to the beginning. What
about self-understanding? What about the process of
listening? What about the details of the basic practices?
What about the foundation practices of devotion, service,
self-discipline, and meditation? These are the real
questions.

 

 

(93) All this stuff about energies, and still energy
versus moving energy, and all the rest of it, is nonsense.
What does it have to do with anything? It is just sensations
and states of mind-the very thing to be transcended, which
you are capable of transcending through the direct practice
of your devotional relationship to Me. No argument, no
hiding, no withdrawal, no reluctance, but pure devotion to
Me, accompanied by all the aspects of the discipline I Give
you. Without such self-transcending devotion to Me, you can
be deluded by Jnana Samadhi, by fifth stage conditional
Nirvikalpa Samadhi, by any kind of Savikalpa Samadhi, by any
kind of Samadhi, any kind of appearance whatsoever.

 

 

(94) The constant characteristic of all these experiences
is the sense of your own separateness, the feeling of a kind
of question, a tension, a stress, a contraction. You will do
this all the while, no matter what experience you may
have.

 

 

(95) Is there anything else about this?

 

 

(96) BILL: I also had a question relative to the practice
of Ishta-Guru- Seva [service to the Guru] and
effectively changing Your Circumstance.

 

 

(97) SRI DA AVABHASA: Everyone seems to have great
difficulty understanding what it means to deal with My
Circumstance. I ask you about it. I tell you specifically
what I am talking about. I tell you all, and then you write
back about your circumstance-about the “religion business”.
I ask again. I tell you exactly what I am talking about
again, and you bring the same kind of business, day after
day, year after year, literally for years on end. And look
what you have made of My Circumstance.

 

 

(98) It is good sadhana to do Ishta-Guru-Seva by directly
dealing with My Circumstance. To practice devotion to My
bodily (human) Form, you must deal with the Circumstance of
this bodily (human) Form. If you want this to be a Hermitage
Ashram, then you must practice Ashram Dharma. You must live
as one lives in My Ashram, not as a member of a club or an
employee or somebody who just happens to be here for one
reason or another, not as someone focused on things in
themselves, or things that have to do with you alone, or
that have to do with people here in general.

 

 

(99) The unique characteristic of Ashram is that it is a
place where everyone is focused on the Guru. The definition
of Ashram is that it is the Abode of the Guru, where every
square inch of the space is sacred.

 

 

(100) The only right use of attention in an Ashram is
Guru-devotion. If you will not practice this devotion to Me,
how will I be able to commit this theft, this stealing the
ego, that is My Work? How can I go about secretly stealing
all the egos here if you are all clutching yourselves,
contracting on yourselves and watching yourselves,
protecting yourselves from this very event? You are afraid
to be caught unaware of yourself. You are afraid to leave
that space of your own self-definition even for a moment,
for fear that I may enter there.

 

 

(101) You should be tending to My Circumstance. Forget
your own. That does not mean you do not have business to
handle in the ordinary sense of being responsible for your
life. Such ordinary responsibility is part of your gift to
Me. But that is a straightforward matter, and it should be
done in service to Me, in constant Remembrance of Me.

 

 

(102) I remember Speaking to you one time in this very
room. You told me you did not very much like this devotional
Teaching, that you tend to prefer My Instruction on
self-understanding. You were not quite comfortable with
self-surrendering devotion to Me. And you are still talking
about it. Therefore, I must also make a point to you about
this same thing. Each time you ask Me, I tell you exactly
the same thing in one way or another, dont I? Each time you
talk to Me, dont I tell you basically the very same thing I
have just told you?

 

 

(103) BILL: Yes, Sri Gurudev.

 

 

(104) SRI DA AVABHASA: This must be My Message to you.
This is what you should take seriously. If there comes a
time when there is anything serious to be “considered” about
the other things you brought up, I will tell you.

 

 

(105) GODFREE ROBERTS: Beloved Sri Gurudev . . .

 

 

(106) SRI DA AVABHASA: Every time you speak to Me, I tell
you in one way or another, yes, I feel your devotion, but I
also tell you that you are a phony. You have always been a
phony. You are characteristically a phony. This is the game
you like to play. I do not say this to you without Love. I
have said this to you thousands of times with great Humor,
and sometimes with great apparent sternness. I am still
telling you the same thing. This is what makes you a weak
practitioner. This is your form of withholding and hiding
and refusing devotion.

 

 

(107) Devotion must be obvious and total, done without
reluctance. All this phoniness you are addicted to is itself
reluctance. It is a false face, a way of seeming, an
addiction to hiding behind an appearance. You are,
therefore, constantly saying things and standing behind
them, not as the Witness but as another part of the mind,
pretending that the things you are saying are things you
actually mean, when it is totally clear to you, even at the
moment, that you do not mean them. Others somehow must find
this out.

 

 

(108) I have found this out. Therefore, My Message to you
is that you must stop being a phony. It is a game you are
very practiced at playing. You play it in absolutely every
area of your life. To play it when you have principal
leadership responsibility in the Way of the Heart becomes
very dangerous. And you have done so, with bad effects.

 

 

(109) This is My primary Admonition to you at this
moment. This is what you must do: You must utterly
relinquish this phony game you are playing. Allow yourself
to be observed and measured in your responsibility for it,
constantly, in every relationship and in every function
whatsoever in your life, and practice devotion to Me
outwardly and clearly, confess it verbally, live the real
devotional life, and be changed by it. Nothing else will
make any difference in your life. This is what you must
do.

 

 

(110) What is the question then?

 

 

(111) GODFREE: It is a completely false question, Sri
Gurudev.

 

 

(112) SRI DA AVABHASA: I thought it would probably be.
[Laughter.]

 

 

(113) GODFREE: Thank You. I love You deeply. I felt Your
Love completely as You Spoke to me. There was no shadow of a
doubt. Your Radiance, Your Beauty, Your Patience, Your
Service to me . . .

 

 

(114) SRI DA AVABHASA: Do not expect Me to be Patient
anymore. I have totally run out of patience with everyone. I
have no patience whatsoever. I see no reason to indulge in
it. For Me, patience would be a form of indulgence, not
egoic self-indulgence, but indulgence in you, in everyone. I
do not Animate it very much any longer. Maybe in some large,
big-picture sense, perhaps, but in general I do not Respond
patiently to people anymore. Too much time has passed. Too
much harm has been done. Something very different must
happen. You are destroying My Work and everything associated
with it. This is not a time for patience. It is not even a
time for very much good humor, as good humor is understood
in the social sense. [Pause.]

 

 

(115) I have been saying for many years now, if there are
no questions, why is it there are so many problems? Are you
telling Me you have no more questions? I did not come here
today because you seemed to have no problems.

 

 

(116) NICK POUTSMA: Beloved Sri Gurudev, I love You more
than anything. I devote my whole life to You and I pray for
Your Gracious Help that You will Tell me anything, as You
Spoke to Godfree, what it is about my character or what I
can specifically do.

 

 

(117) SRI DA AVABHASA: All that blah-blah-blah about your
character or your case makes absolutely no difference. At
times it is relatively easy, or a relatively straightforward
matter, for you to maintain discipline, and then at other
times it is difficult, and you give yourself arguments,
somehow or other, verbally or emotionally, for not
disciplining yourself. What you must do at those times when
you feel it is difficult to discipline yourself, or when you
are arguing yourself against it, is always remember to
discipline yourself. [Laughter.]

 

 

(118) That may sound sort of silly, but that is exactly
it. Do not spend any time arguing with yourself one way or
another as if there is a justification for not disciplining
yourself at those times. You are just experiencing part of
the karmic movement of your own functional life. It is
producing a tendency at that moment. Do not take it
seriously. It is not there to be taken seriously. I am here
to be taken seriously. Give Me your attention. Pass through
and endure the period of feeling inclined to be
undisciplined. That is tapas.

 

 

(119) The practice of the Way of the Heart is really that
simple. Maintain your allegiance to Me, your commitment to
Me, your devotion to Me, your feeling-Contemplation of Me.
The quality of the functional being phases. Your practice
must always be the same. Sometimes that practice seems easy
to generate, or easily creates positive effects, apparently,
or a state of equanimity. At other times it is difficult, it
seems. The body-mind comes up with every kind of argument or
resistance or obstacle and does not seem to change, does not
seem to feel better, does not seem to come to a state of
equanimity, even though you practice in that moment.

 

 

(120) You must understand that these are not moments of
failure of practice. These tendencies that arise are not
failures of practice. They are natural signs of the positive
and negative flow of life. Sometimes there is a stressful
tendency of one kind or another. At other times the stress
relaxes. Like night and day, these phases come and go.

 

 

(121) One has not failed in ones practice because a
tendency arises. One fails at ones practice because one
abandons the practice when those tendencies arise.
Therefore, when a tendency arises contrary to discipline,
endure it. Do not take it seriously. Do not sit around
thinking about it or thinking up arguments to justify the
lack of discipline. Intensively practice your devotion to
Me. Intensively practice all the forms of devotion, service,
self-discipline, and meditation, and endure the tendency.
Such practice will purify the body, the emotions, and the
mind, and it will allow My Purifying Influence to be
received, in due course, or at any time.

 

 

(122) Over time, then, there is real self-understanding,
and the capability to practice in a mature fashion in the
advanced and then in the ultimate sense, because the
mechanics of tendency have been purified, weakened, and
brought to a point of responsibility such that you can Stand
in the Free Position, the Perfect Position, and do the
ultimate sadhana in My Company. Until then, the mind, or
attention, moves with these phases by tendency. Therefore,
you must make the gift of your attention. You must give Me
the gift of your attention in every moment, whether the time
is easy or difficult.

 

 

(123) The time that is easy tends to be deluding just as
well. You get the feeling it is supposed to be easy, and,
therefore, you are very resistive to dealing with difficult
times. Instead, you create the phony persona, who acts like
everything is “hunky-dory” all the time, who makes religious
life into an idealistic practice instead of a real one, who
pretends religious emotions and socially religious
characteristics.

 

 

(124) Such fakery tends to be built during the good
times, the relatively easy moments, the times when you have
the feeling you really are religious and you should not
bother with the difficult moments. Therefore, the moments
that are easy are just as much the moments when you must
intensely give Me your gift of devotion, give Me your
attention fully, surrendering and forgetting yourself. So
also, then, in the difficult moments.

 

 

(125) Sadhana is tapas, the heat of commitment to Me,
enduring the egoic tendency that is arising, practicing the
counter-egoic practice, in those moments that are difficult,
even in those moments that are easy, enduring them and yet
artfully knowing how to live the practice so that health is
maintained in general, equanimity and well-being are served,
life is productive, in the manner it must be.

 

 

(126) Even so, do not imagine that the religious life,
real sadhana, is a gleeful bliss-ride. It is nothing of the
kind. There are blissful moments, certainly, happy moments,
ordinary pleasurable moments. But there are all the other
kinds of moments as well. Life itself is an up-and-down
ride. A life is a field of opposites that ends in death. It
is accompanied by suffering, always, and it is founded on
egoity. You must appreciate this fact. You must really
observe yourself, and observe the world, and get the Lesson
of life.

 

 

(127) Observe Me. Find Me. Discover and acknowledge Me.
Become My devotee for real. Know the urgency of sadhana.
Cease to be the dupe of the world. Cease to be confused by
worldly people. Become of service, man or woman, not boy or
girl anymore. Devotion is manly. Yes, it is difficult to be
disciplined. Therefore, practice devotion, and continue to
discipline yourself. You must develop both the capability
for devotion and the will that enables you to discipline
yourself. Artfully-you do not have to become a stone. Live,
but rightly.

 

 

(128) Now, this is what I have to say to you. Is there
some other argument you have in mind, or that comes to you
at those moments, that you find to be stronger than My
Own?

 

 

(129) NICK: Sri Gurudev, I put all my will and my
attention to practice and to feeling You, but sometimes I
cant make the connection.

 

 

(130) SRI DA AVABHASA: There is no distance, so how could
you fail to make the connection? What you are saying is that
it is difficult to have that practice produce effects that
you find pleasurable. Yes, that is difficult in some
moments.

 

 

(131) Havent I admonished you about this? Do not practice
devotion insisting that it produce pleasurable effects in
every moment. You are dealing with a real mechanism, a beast
of self-contraction, a mechanical effort, a force of cosmic
Nature that has a long history and that is not interested in
being destroyed. You cannot expect that sadhana is going to
be pleasurable in every moment.

 

 

(132) Part of the idealistic illusion about religious
life is that religious life is about feeling consoled and
blissful all the time. It is not about that at all. The only
Bliss that is constant is the Absolute Divine. All other
pleasures, all other feelings and blisses, appear in the
conditional form and are temporary. They are not Divine
Enlightenment. They are not Divine Self-Realization. They
are deluding, therefore. They are not to be held on to, nor
are they to be sought.

 

 

(133) Just so, the effort to feel some sort of
pleasurable result by acting devotionally is not going to
succeed in every moment. Such a way of speaking about it is
not even a very good concept of devotion. Pleasure is not
the purpose of devotion. Do you devote yourself to Me in
order to feel good?

 

 

(134) Serve My Circumstance. Me. Give Me your devotion,
your attention. Do not expect a return, as you measure
returns, you see. Live by Grace. Let the signs of life and
of practice be Given to you. Do not cleverly do things to
achieve particular results. That is not surrender. Why, in
the moments of difficulty, should you insist on feeling
good, just because you have acted a little devotional? You
are here to transcend this mechanism. The moments of heat
are necessary. They are the moments that work, the moments
that produce growth, the moments that produce
purification.

 

 

(135) ANNE KANASKY: Sri Gurudev, I am very grateful to
You. Through Your “considerations” of the “architecture of
living”, in the past two months I have felt a great
purification of my worldly tendencies, so that I can be
identified as Your devotee, not as a wife or a daughter or a
girl from Syracuse, or whatever else. My question to You is,
how can I lean into the “consideration” of my worldly
attachments even more, because I feel the beginnings of a
great purification. My practice of feeling-Contemplation of
You in meditation is strengthened because my circumstance is
simplified. It is like being on retreat for me. I wondered
if You had anything to say about that.

 

 

(136) SRI DA AVABHASA: Arent you the one who used to do
those bedroom ceremonies? [Laughter.] I heard some
time ago, actually, about how far this game you play in your
intimate relationship had gone. When I was in Lutheran
seminary, I heard about a pastor who would kneel down in
prayer with his wife whenever they were about to spend some
time together intimately. They would ask for forgiveness for
what they were about to do, and then they did what they felt
was sin, after which, I am sure, they felt regret and guilt.
The story about you was similar, and whatever it was you
were doing-praying together or reading My Wisdom-Teaching
together and engaging in the Prayer of Changes, whatever you
people do to make a ceremony out of intimate relationship in
such a moment-well, do not do that anymore!

 

 

(137) In your roommate arrangements, and in so much of
the rest of what you do with one another all day and night
in these intimate relationships, it is just exactly like
that. It is a ceremony, intended to justify and reinforce an
orientation to existence that has nothing whatsoever to do
with Guru-devotion and Perfectly self-transcending
God-Realization. It is about self-fulfillment, somehow
justifying it, somehow idealizing the activity of
self-fulfillment and self-indulgence in intimate
relationships.

 

 

(138) If you are capable of a Yogic intimacy, then your
sexual activity is compatible with practice of the Way of
the Heart. If you are not capable of a Yogic intimacy, then
for you sexual activity is not compatible with the Way of
the Heart. The ordinary coupling game, the householder game,
is not compatible with sadhana in the Way of the Heart. It
is precisely the orientation to life that in the traditional
setting always is regarded to be a commitment contrary to
the whole purpose of God-Realization. Therefore, people who
made the choices of a householder were traditionally not
given esoteric instruction.

 

 

(139) I have Called you all to enter into cooperative
community, esoteric community, with one another. Change all
the aspects of ordinary living and make them into Yoga. Make
them into devotion to Me. Make a cooperative democracy among
My devotees, not merely as an ordinary political ideal, but
as a sign My devotees create that handles the business of
life and all their collective obligations, that maximizes,
altogether, the time, the energy, the attention each one may
devote to the most direct practices associated with
Perfectly self-transcending God-Realization in My
Company.

 

 

(140) As practitioners of the Way of the Heart, you are
called to relinquish the householders model of life. This is
not news. It was a fundamental “consideration” during the
Teaching years. Yet everything about householder bondage and
emotional-sexual bondage that was thoroughly “considered” in
all those years somehow has not been communicated. It got
lost in the shuffle somehow. Even those who were involved in
very direct personal “consideration” of these matters
retreated into their cubicles as soon as the Teaching years
were done. And since that time they have seemed to
exemplify, perhaps, very often more intensely than others,
the householders bondage.

 

 

(141) They violated their agreement with Me. They
abandoned their confession of understanding of these matters
and failed to show their sign and communicate the Leelas
[stories] and “considerations” generated in My
Company in those Teaching years. Therefore, since that time,
I have had to be reminding you of these agreements, these
“considerations”, and their results.

 

 

(142) In the traditions it is very often said that
God-Realization requires celibacy and total abandonment of
conventional society, including the householders role. I do
not Say this to you. In some cases, it may be altogether
appropriate. But you can, if you will exercise the
understanding and the necessary capability, practice the Way
of the Heart while being sexually active and involved in
intimate relationships. But sexuality is not compatible with
the Way of the Heart, with devotion to Me, with Perfectly
self-transcending God-Realization in My Company, with the
whole self-transforming process, unless it is done as a true
Yoga, fulfilling the discipline I have Communicated to you.

 

 

(143) Therefore, you should live cooperatively with other
devotees and abandon the householders model. Women should no
longer be the dependents of men. Women should not be the
property of men. Men should not be the property of women.
Mens property should not be owed to women, nor theirs to the
men. These relationships should be based on intimacy alone,
and not on any property arrangements whatsoever. Intimates
should not be roommates of one another. They should enter
into occasions of intimacy, whether it is sexual or simply a
matter of spending time together, or sleeping together,
whatever, by choice, when the signs are right. And they
should put a measure on the frequency of sexual occasion.
They should measure their intimate time with one another in
every fashion, over against the time they should spend in
other ways, including all those ways that are much more
important, everything to do with the right and direct
relationship to Me, including all the forms of devotional
practice, meditation, and so on. These are your primary
obligations.

 

 

(144) I am your Heart-Husband. Your friend is your sexual
intimate. I am the One to Whom you owe life and time. These
other relationships may be right and good if you will
exercise the right capability and make them into a true
Yoga. But you must observe a right discipline. Women should
be free devotees, just as men should be free devotees. And
you should understand this in very real and direct terms.
Understand yourself, and, therefore, see the rightness of
this “consideration”, this argument, this proposition.

 

 

(145) Then see what all the details of your life become.
I could in no way cover them all in a conversation, or write
them all down. There is no reason to do so. I have addressed
certain very basic matters, but you must look at all the
details of your ordinary life that are associated with
intimacy and weed out what is not auspicious and right, what
is not sadhana, what is not in the service of Perfectly
self-transcending God-Realization. You should serve the
purpose of Perfectly self-transcending God-Realization in
your intimate. This is the principal service, the real basis
of your relationship.

 

 

(146) There is nothing in itself negative or wrong or
sinful about sexual practice. But it is negative, wrong,
sinful, counter-productive, and everything else you could
say about it negatively if it is not done rightly. The word
“sin” means “to miss the mark”. You must direct sexual
energy in a right fashion. If you misuse it, if you break
the Circle of life, then you have done what would rightly be
called “sin”, not sexual activity itself, but sexual
activity that fails to be Yogically effective, sexual
activity that is not rightly conductive and
ego-transcending.

 

 

(147) Therefore you must make life-arrangements with My
devotees, in general. Live cooperatively with other
devotees. Measure and set right your relationship with your
sexual intimate. Choose the occasions of intimacy. Choose
the times to be together in any kind of fashion, privately
or socially or in the context of service. Make it a Yogic
relationship, not a relationship of financial or other kinds
of worldly dependency, physical, emotional, or mental. It is
not that you should fail to be affectionate, or that you
should withhold love-none of that. I am not suggesting
anything of that kind. But maintain the integrity of your
life. Do not destroy it through so-called intimacy. Maintain
the integrity of your practice. Maintain the primacy of your
relationship to Me, the primacy of the practice that is
God-Realizing and truly self-transcending.

 

 

(148) ARTHUR ANDREWS: (Weeping) Beloved Lord, I thank You
so much for Your Interference in my life. Most recently I
have begun to feel more how much You have Graced me. You
pulled me out of my life of torment, and You Gave me the
opportunity to practice in Your Company. I love You. You are
so Beautiful. Thank You so much for inviting us here
today.

 

 

(149) EILEEN McCARTHY: Heart-Master, Sri Da Avabhasa, I
have felt a lot of shame and guilt when I have heard You
Speak about our denying of our individual relationship to
You. Until recently, I felt I couldnt tell the Leela of Your
Great Sacrifice. You Said before that if we do not tell the
Leela of Your Teaching Work, Your Work will be destroyed. A
number of us have been doing the Prayer of Changes that we
return that great Gift to You. Recently, through Your Grace,
I have begun to write the Leela of your Work with me. I pray
for Your Help in resuming the Gift You have Given me. I feel
I have wasted so much of my life. I feel I must never
withdraw from You. I am grateful to You.

 

 

(150) SRI DA AVABHASA: I wish to say something about this
matter of forgiveness. Particularly as Westerners, you are
habituated to a kind of conventional ritual of forgiveness,
a kind of institutionalized forgiveness, not only as it may
appear in certain religious societies, but in the context of
ordinary living, where you play a similar forgiveness game.
The only real effort you have to generate is to get up the
nerve, the courage, the energy, to ask for forgiveness. And,
having done that, then, forgiveness is supposed to be
automatic, so that you will be able to presume it. There may
be somebody there, functioning as a priest or whatever, who
says, “Now that you have asked for forgiveness, you are
totally forgiven.” And then you need not be concerned about
it anymore. Or, perhaps, five or ten minutes of a religious
ritual is sufficient for forgiveness.

 

 

(151) But that is not how it works, in general and for
real. Of course, sometimes forgiveness is believed,
accepted, and becomes effective suddenly, easily. But
basically, forgiveness is a process. It is an aspect of
sadhana. You must know in yourself what you will have to do
before you will even accept forgiveness from someone, from
anyone at all, from Me.

 

 

(152) Forgiveness requires not merely that you exhibit
the courage or the good manners to ask for it, but that you
discipline yourself, endure the tapas of purification, and
repair the wrong and the one or ones you have wronged. It is
not that you can merely do some physical thing or other and
feel forgiven now because you have given somebody something
and he or she should be satisfied. You cannot get away with
that either. You must endure the process of purification and
reparation, or restoration. You will not even really accept
forgiveness if you do not do this. Not really. Not deeply.
Not in a fashion that changes your life and your
disposition. To do wrong is to live wrong. To undo wrong, to
be forgiven, you must change your way of life.

 

 

(153) In principle, forgiveness is constant. It is
already Given. But if it is to be effective, if you are to
receive it, if the process is to be complete, you must do
the sadhana. You must integrate yourself with forgiveness.
You must commit your life, your body-mind, to the process.
And that is where the fault is, in the body-mind.

 

 

(154) Sometimes, in some kinds of moments, forgiveness
can be received quite suddenly. Such forgiveness is a Grace
of a sudden kind. Relative to all else, relative to that
life for which you need to be forgiven, you must do the
sadhana.

 

 

(155) You, this entire gathering, have now had the
opportunity to sin against Me, to do wrong to Me, most
profoundly. This is not something new. You are not just
people who have come into My Company, interested in the
religious life, to “consider” the matter with Me. Now, in
addition, you have a history of betrayal, of abuse, of
exploitation of Me, even of a kind of enslavement, an
imprisonment, of Me. You have made a mockery of My Life and
Work and My Ashrams. You have nearly destroyed everything
about My Work and the Vehicles of it. All of that, you see,
is not going to be vanished because you say you are sorry,
or ask for forgiveness.

 

 

(156) People have sent Me reports in which they basically
do just that. From its tone, the report feels like a mere
formality. They have sent this document, it was probably
written yesterday, it gets to Me the next morning, cranked
through these communication cycles-they have already
presumed they are forgiven at the other end.

 

 

(157) This asking for forgiveness is just a formality. It
is not real. There is no change of life, no reparation, no
restoration, no right relationship to Me, no real dependence
on Me for the forgiveness. It is just something individuals
feel they can presume on their own. They do not have to
change anything. They can do anything whatsoever, simply say
they are sorry, and that means it is all right not to deal
with it anymore.

 

 

(158) Such is the popular ritual of forgiveness. It is
not real, whether done in the religious manner or in this
ordinary social manner. That is not how it works.

 

 

(159) Something like this also appears in the context of
intimate relationships where, apart from the casual “I love
you” statements people may make, they rarely say “I love
you” to one another with any kind of seriousness. People
even feel in themselves reluctance to say it to someone with
whom they would be intimate. Very often intimates chide one
another about this, “Why dont you say the words?” You
probably have said it yourself in some ridiculous moment or
other.

 

 

(160) Of course, there are perhaps some superficial
aspects of intimate relationships that may prevent this kind
of communication, either through words or through some sort
of feeling, but a level of it is also very much the same as
this matter of forgiveness. People think they can say “I
love you” to someone, and it covers everything, and it is
totally believable, totally real. Whereas you must live
love. It is not romantic.

 

 

(161) Part of the reluctance to say “I love you”, the
negative reasons for not saying so aside, has to do with the
fact that love is much more profound than this kind of
saying. To say it reduces it to a romantic ritual. It is not
that it should never be said, but its profundity is part of
the reluctance.

 

 

(162) You all know this. Most of you are involved in an
intimate relationship. However many “I love yous” you may
say, you also must know a certain reluctance to say it, to
reduce it to something banal, to reduce it to romance, to
reduce it to some superficial communication.

 

 

(163) Well, then-know something about forgiveness.
Forgiveness is like love. It is love. To expect it to come
about and be real simply because you say some words, or make
almost any kind of gesture in the moment, is to ritualize
it. You must live out the process wherein things are
purified. You must live out the process wherein love is
really experienced, believed, accepted, lived in
relationship. You must do this in intimacies and
friendships. Above all you must do this with Me.

 

 

(164) And what have you done in your relationship to Me,
that qualifies it as real love? You have been willing to go
to your ritual occasions and say it in one way or another.
You tell one another that you love Me and that you are My
devotee. Yet look at what you do, at what you have done.
Look at the years of your betrayal. Such betrayal is not
purified by a statement, by a letter, by a report, by an
apology.

 

 

(165) An “I love you” does not do it. An “I love you”, or
a “forgive me”, can be felt as a kind of mockery, because it
does not touch it. The matter is very profound.

 

 

(166) Something must be done. You must change your way of
life. You must become real. You must really be My devotee.
Not as a ceremonial matter, not as a ritual, or
organizational, or institutional matter.

 

 

(167) Why should I even be talking to you about this? If
you were My devotees, I would not be talking to you about
this. At most, somebody else might say it to newcomers. I
must say this to you because of what you have done in your
relationship to Me. It is wrong that I should have to say
these things. The situation is not right. The only way this
gathering will be forgiven, receive its forgiveness, fully
receive My Grace, is to enter into a process of real
practice of the Way of the Heart and most profound
purification and redress of this terrible betrayal you have
worked.

 

 

(168) I have been asking you to do this for the last
several years. You have agreed again and again, promised
again and again, and then only intensified the fault, the
abuse, the betrayal, the exploitation of Me. It is not that
it is not clear to you what you are doing. It is not that
you do not know what you would have to do to fix it, to set
it right, to do things right. What you must do is obvious to
you, and on top of that I also Say over and over again,
clearly, what it is, so there is no mystery about it.

 

 

(169) You should want forgiveness. You should want to be
restored to Me. At this moment you are all alienated from
Me, in some very fundamental sense. You must collectively
and individually restore your relationship to Me, and take
up the real practice of this Way, and be My devotee for
real, and be so in the world, in the face of others, so that
others also are moved to this practice.

 

 

(170) You have brought My Work totally to an end and made
Me a Prisoner in My House. It continues to this day. After
this conversation, I will go back over to My House. The
conditions, the abuse and exploitation of Me, and the gross
disturbance of My Circumstance will continue when I leave
this place. They are part of My Life. They exist everywhere
in this place and everywhere in the Free Daist Communion and
the Free Daist Community Organization. There is a colossal
disorder, a colossal negative result, that you have all
created, one by one, and all together, by refusal to
practice, by indulgence, and even by deliberate betrayal and
refusal to fulfill your promises and all your obligations.
You must set that right, by real action, by right practice,
by right and real devotion.

 

 

(171) You have a great work to do, and until you do it,
My Own Work is at an end. It is ended. It is suppressed. I
have no will to not forgive you, but I know what must take
place for the process to be effective. You are in the
situation of having profoundly obstructed your relationship
to Me. You have committed that one thing that all the
traditions advise against. You have treated your Guru as an
ordinary man. You have defamed and oppressed and abused Me
in every way. You have negated My Work, and nearly destroyed
the Vehicles of My Work, for no justifiable reason.

 

 

(172) There was no outer or internal cause that required
this, nothing within the community. You did it for what
reason? I have asked you all again and again why you are
doing this. No one has explained it to Me yet. There are as
many reasons as there are individuals, I suppose.

 

 

(173) Now you must repair it. You could have repaired it
some years ago, when it was a lighter situation in some ways
compared to this one. Now you have added to it, so now there
is more to do.

 

 

(174) I hope you are moved to do it. I have been assured
by you all again that you are moved to do it, and that you
will do it, and never yet has it been done. What needs to be
done is not some dark, oppressive labor, either. It should
be a happy labor, something with a lot of energy, something
in which you all should be able to take pleasure.

 

 

(175) Here at Sri Love-Anandashram and in The Free Daist
Communion and the communities of the Way of the Heart around
the world, you all should be inspired and enthusiastic to do
what you now must do to cure the fault and set your
relationship to Me right, and fulfill your calling and your
Mission. I hope you will have the energy to do so, and the
enthusiasm and the inspiration.

 

 

(176) It is not going to happen automatically, however.
It requires real attention, real intelligence, real
discipline. You must accept the requirement to be
responsible, to manage your lives, personally and
collectively. And to manage the organizations on which all
this work depends.

 

 

(177) The casual approach you have taken to everything is
grossly destructive. I do not think there is room for any
further failure in this gathering. I think you have all gone
as far as you can go and still have anything left. So-I hope
this will make you serious about your ordinary
responsibilities and your mission, and serious about sadhana
altogether.

 

 

[Pause.]

 

 

(178) Relative to telling the Leelas of the Teaching
years, that is another matter. The Teaching years were a
continuous “consideration”, a most serious matter, from My
point of view. That “consideration” covered everything.
There was nothing casual or frivolous about it, its meaning,
its purpose, or its results. Every matter addressed then was
addressed as a “consideration”. It was a process. Everything
“considered” came about in due course to produce the final
form of Instruction, the final Admonition.

 

 

(179) I have noticed that some people like to talk about
the Teaching years because they like talking about high
energy times, and celebrations, and parties. They just like
the mood of things being that way, and they like to ritually
return to all of that by telling My Stories.

 

 

(180) Of course, they are not really telling the Leela of
the Teaching years by doing that, not in general. You can
tell an anecdote here and there, but to tell the Leelas of
the Teaching years, you must fully communicate the
“consideration”. It is not enough to talk about a particular
occasion, something I said, some particular moment,
something you did. That is not the Leela. That is not the
“consideration”. The Leela is the totality of My Address, to
that matter or that person.

 

 

(181) In general, the “consideration” was not covered in
a moment or in an incident or even in a period. Those
“considerations” took years. And it was not so much
something I entered into with individuals-it was that
certainly-but it was a “consideration” I entered into with
everyone. The totality of its meanings, then, depends on
everyones telling his or her portion of it and then putting
it all together in the form of a comprehensive Leela. Cover
the entire “consideration” by showing the depth of that
“consideration”, all parts examined, entered into fully.

 

 

(182) Then the results, the final Admonition, the
ultimate Instruction, the necessity for that finality,
becomes clear. If you just go about telling people about the
celebratory events or the celebratory atmosphere of some
time in the past, you are only stimulating their interest in
indulging themselves in one way or another, wishing it were
that way now, perhaps: “Do you still do that?” “No.” “Well,
Im not interested. If it was loose, informal, maybe Id
consider joining up now, but since you arent doing that
anymore, Im not interested.” Then you get the other kind of
character: “You did what ?! He did what ?! I dont want
anything to do with it.” All the forms of mind have their
angle on it.

 

 

(183) What is the purpose of telling these Leelas, then?
It is to reveal a right understanding of life, reveal the
Lesson of life itself, but also reveal a right understanding
of the elements of life that make it clear what right
practice is, or the possible range of forms of right
practice, since there is some variation from person to
person. That is what it is to tell the Leela of the Teaching
years, then.

 

 

(184) I would say, then, no single individual can
properly tell it, even though some individuals were present
much of the time, although certainly such individuals have a
unique point of view from which to tell the Leelas and
describe the “consideration”. Any one individual present
much of the time still represents only one point of view. I
was involved in interaction with all who were there, and
they were involved in interaction with one another. It was
all a “consideration” in which everyone participated to the
point of an ultimate resolution. You are not telling the
Leelas of the Teaching years if you do not tell what that
resolution is and why it was necessary.

 

 

(185) The resolution of the Teaching years is a call to
right practice, that very practice which is the Way of the
Heart, summarized in The Dawn Horse Testament . This is what
you have not told, you see. You are not giving others the
opportunity to “consider” these things. Nowadays there are
still many individuals, student-beginners or perhaps
student-novices, who are just wasting months, years at a
time, taking forever to adapt to the basic disciplines,
indulging themselves one day and being straight the next
day, indulging in their idealistic and double-minded
approach. They could well use a good summary presentation of
the “considerations” of the Teaching years, and not merely
pictures of how some people partied and enjoyed themselves
at one time or another, and also enjoyed My Company, and I
Said and Did remarkable things, and they had visions. Not
just that, but the whole matter of how the ego lives, what
its tendencies are, what its interests are, what its points
of view are, all the different arguments it makes relative
to each aspect of ordinary life. And, after examining all of
that, what is the right conclusion you must come to as a
result? What is the fullest “consideration” of that, and
what is its result? Such clarity and understanding must be
conveyed through these Leelas of “consideration” from the
Teaching years.

 

 

(186) And there is obviously a lack of clarity and
understanding. Almost none of My Wisdom-Teaching is in print
anymore. All My Words have been buried in archives. You
cannot even afford to publish My Wisdom-Teaching anymore,
beyond a few things. The books that have already been
Written and prepared for publication cannot be published.
You cannot afford to do it, you have so undermined the
organization. The resource is not there even to distribute
them properly. Even the books already Written, there to be
published-most of them cannot be published at the present
time. And on top of that, the entire history of all My Work
to now is almost entirely untold, and all the
“considerations” of all those years are almost totally
unknown. This is also part of your betrayal.

 

 

(187) What do you suggest? Am I supposed to do the whole
thing all over again because you were too lazy to keep this
real and alive for the sake of others? That was your
obligation. That was your promise to Me, that you would do
all of that. And you have done nothing of the kind. Am I
supposed to Teach again? Make that same Submission? And if I
do not, you will just continue to suppress and victimize Me?
Is that the deal here? Are you going to continue this
suppression until I agree to party with you? Is that what
this is all about? Shall I agree to Teach again in that
way?

 

 

(188) I am here now to relate to you in the context of
your real practice. The Teaching years are over. The
“consideration” is complete. My Teaching-Revelation is
utterly summarized. It is there for you to practice. And I
am here to relate to you in the context of that practice, in
response to your real devotion. My Activities can be many in
that context, but you are not doing anything but holding Me
up in My House and oppressing Me with bad news and every
kind of manipulation. Your reluctance to communicate the
Leelas of the Teaching years and your failure to do so has
been clear for some time.

 

 

(189) In some sense, then, I have in these last few years
Given you a replacement for the Leelas. I have Given you the
summary Source-Teaching, in the form of The Dawn Horse
Testament and several other books- The Love-Ananda Gita ,
and so on. Even without an extensive telling of the Leelas
of the Teaching years, you do have My summary Word, and it
is sufficient. It is just that it would be good if you also
told the Leelas. As I say over and over again in The Dawn
Horse Testament , you should communicate and make full use
of My Word and My Leelas-not only My Leelas generated now in
present time, but those that have already been Given and
that must be remembered by you, told again and again, and
kept on record for others.

 

 

(190) To do that is part of your sadhana. And you have
done very little of it so far. I do not even know what you
are doing with that history. There are nearly twenty years
of it now. I do not know how much of it is actively being
recorded. I ask about it again and again. I keep being
assured some people are doing something about it, but how
much and what I do not know for sure. You certainly have not
produced very much of it in the form of literature, or
something tangible that can be used by others. In any case,
you have only the barest outline of My Life to date.

 

 

(191) The Dawn Horse Testament is enough. The Dawn Horse
Testament itself gives at least a bare outline. It is
altogether enough. The rest would be good to add. You should
make The Dawn Horse Testament , then, the focus of your
study. Study it intensively. And, in support of it, study
The Love-Ananda Gita , including the “I Am What you Require”
section-the entire book, in fact, in which the foundation
element of the Way of the Heart described in The Dawn Horse
Testament is addressed.

 

 

(192) Then, in The Da Avabhasa Upanishad , the Essay “The
ego-I is the Illusion of Relatedness” is another summary
that contains some details that elaborate on subjects
discussed in The Dawn Horse Testament -diet, for instance.
For the moment, these three- The Love-Ananda Gita , The Dawn
Horse Testament , most especially, and “The ego-I is the
Illusion of Relatedness”-these should be the focus of your
study.

 

 

(193) You should make this your education. I do not know
how many courses you need people to invent for you to do
this. I have spent My Lifetime producing these books for
you. I do not see why you need scholars to sit around and
crank out courses for you when you have the Words directly
there for you to “consider”. Courses should be helpful in
organizing some aspects of it into a practice, fine, but not
much should be required. Basically you should just be
obliged to adapt to it and be accountable for it.

 

 

(194) In addition to these, there is some secondary
literature produced by My devotees that certainly I would
suggest you use- The Divine Emergence of the World-Teacher
and Love of the God-Man . The Divine Emergence of the
World-Teacher is the closest thing to being a Leela of My
Life and Work, and Love of the God-Man discusses the
Guru-devotee relationship that I have “considered”, and as
it has been described in the traditions. And it does so at
great length! But in spite of that, it is sufficient
summary, for the moment, of what Ishta-Guru-Bhakti Yoga
requires in relation to Me.

 

 

(195) There is practical Instruction, which I have
Written in the form of a number of books, and thousands of
hours of Talks, and all the rest of the Archives, too, and
it does not look like the organization is going to be able
to afford to produce very much of that at the present time.
I understand that Conscious Exercise and the Transcendental
Sun and Easy Death are going to be produced in a few months.
The Eating Gorilla Comes in Peace , the book on dietary and
health practice, is not going to be published soon, so I
will be passing on to you all some suggestions of public
literature that covers basic dietary practice in the general
manner I recommend. Love of the Two-Armed Form is not going
to be published now, but I have Given you My complete
Instruction relative to sexuality in The Dawn Horse
Testament and “The ego-I is the Illusion of Relatedness”.
Love of the Two-Armed Form is not necessary at the moment,
although there is much that could be published about that
“consideration” and things I have Written about it.

 

 

(196) You should concentrate, then, on these books I have
described and on adapting to real practice.

 

 

(197) By the signs you all have been generating, I have
the impression that there is very little real or right
understanding of what practice of the Way of the Heart
involves. The whole process of communicating it in
educational terms and being held accountable for it has been
utterly chaotic, from what I gather, and not very
productive. People are still not moving forward in practice.
They are professionalizing student-beginner practice and
making it into a nominal, institutionalized way, an
alternative to the Way of the Heart, in fact.
Student-novices seem to take forever to become formal
practitioners of the Way of the Heart.

 

 

(198) I received some report today about people in the
earlier levels of student-beginner practice, region by
region, which said things like, “There are fourteen people
here in this region, and five of them will become fully
established adapting practitioners in the next two to four
months. Of the other nine, seven of them will make the
transition by the end of the year, and the others will make
the transition within a year.” This is only the transition
to fully established adapting practitioner. Once someone has
shown stable adaptation to the basic disciplines, it is
supposed to be an automatic matter that he or she becomes a
fully established adapting practitioner. No significant
further requirement is added to the practice of a mature
student-novice. Basically the same thing you had to qualify
for to become a formal practitioner of the Way of the Heart
is what you had to qualify for to become a so-called fully
established adapting student-beginner. And here we have
people planning to take a year or more to do it! What
exactly are they resisting? What is going on?

 

 

(199) This is the kind of cultural sign you all present
to Me. All these different slices of student-beginner are
“boobery” as far as I am concerned. You should become a
student-beginner and move on to prepared practitioner in a
finite and essentially short period of time. The reason to
become a member of the Free Daist Communion is that you are
committed to do this sadhana in My Company. The first step
is to establish the student-beginner discipline. And, to
become a student-beginner, you must have made a basic
demonstration of these disciplines as a student-novice. Just
some details, a few more aspects of the technicalities of
the practice, need to be generated for the transition to
prepared student-beginner.

 

 

(200) Of the eleven hundred people practicing the Way of
the Heart, including formal practitioners and
student-novices, there must be five or six hundred who are
not even demonstrating practitioners yet. Most are either
student-novices, or eternally adapting. You can talk forever
about the failures of the administration, the management,
and the leadership, who are supposed to be representing you,
but this is the story about every practitioner, these
failures of practice, failures to seriously do the sadhana
with a real culture of practice and to cultivate right
relationship to Me, and, in addition, the failures of people
to accept real responsibility in their personal lives, in
their collective association with others in cooperative
community, and in their responsibility for the Mission of
the Free Daist Communion.

 

 

(201) So-you must know that you have many things to do,
including repairing the failure of the Free Daist Communion,
the Free Daist Community Organization, and Sri
Love-Anandashram. And it also involves everything relative
to individual practice.

 

 

(202) In this conversation with you all, I am basically
addressing your failures of practice. Your practice is
failing not because you are egos. The whole world is made up
of egos. Egos are the ones who do religion. There are
religious organizations all over the world, many with large
numbers and succeeding in various kinds of ways. You all are
failing! Utterly and in every way.

 

 

(203) Your failure has nothing to do with egoity in
itself. You all have come to some kind of collective
agreement to fail, to resist, to make this process collapse.
You must come to a new agreement with one another. Eliminate
the neurotic agreement that you all have been working on,
and this depressed point of view, this resistive point of
view, this devotionless point of view.

 

 

(204) You must make a different agreement, altogether.
Make a culture of expectation and inspiration for real. Make
a gathering of practitioners of the Way of the Heart who are
truly My devotees and not some strange bunch of abusive
keepers. I suggest that you do it in the form of this great
practice, and as a true community of My devotees.

 

 

(205) I told you even in the earliest years that the Way
of the Heart was a life of celebration. And it is so. You
all have been refusing to celebrate My Company and refusing
to celebrate in My Company for years now, at least six. You
have become a total bore. You know Me-I only like
celebration. I do not like ceremonies. I do not like
boredom. I do not like people being lifeless around Me.

 

 

(206) Therefore, whenever I have been with you over all
these years, we have always celebrated in one fashion or
another. And I expect you to continue to do so. Those forms
of celebration were, for you, not really celebration,
because they were not productive in relation to all we
“considered”.

 

 

(207) Now I have Given you a Way of life that can be
utterly celebrated, that is only about celebration, if you
would understand what I am talking about and enter into this
relationship with Me rightly, and really do it. It is not
boring. It is not depressed. It is not mechanical, mediocre,
conventionally pious, puritanical, or obnoxious in any way.
The Way of the Heart is a self-transcending and really
God-Realizing Way of life, fulfilled by Grace.

 

 

(208) You cannot fulfill your Mission if you cannot
celebrate Me. There is no Mission if you do not celebrate
Me. You cannot happily make community with one another, you
will not effectively do all the things necessary, if you do
not celebrate Me. You will not administer or manage or do
any form of cultural service rightly if you do not celebrate
Me. You are not celebrating if you continue to exploit and
abuse and oppress Me. And you are not celebrating if you do
not change My Circumstance and set it right. You are not
celebrating if you do not handle your business with the Free
Daist Communion and the Free Daist Community Organization
and make this Mission and this community succeed. These are
the ways whereby I will know that you are celebrating, when
you make these positive changes.

 


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Adi Da, Ramana Maharshi, Nityananda, Shridi Sai Baba, Upasani Baba,  Seshadri Swamigal , Meher Baba, Sivananda, Ramsuratkumar
“The perfect
among the sages is identical with Me. There is absolutely no
difference between us”
Tripura
Rahasya
,
Chap XX,
128-133


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